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From Yidishe Khasene to Civil Marriage the History of Intermarriages in the Jewish Community of Helsinki

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From Yidishe Khasene to Civil Marriage the History of Intermarriages in the Jewish Community of Helsinki From Yidishe khasene to civil marriage The history of intermarriages in the Jewish Community of Helsinki MERCÉDESZ CZIMBALMOS he aim of this article is to present marriage patterns in the Jewish Community of Helsinki in the Tperiod 1919–80 in light of textual records partly preserved in public archives, but partly also in the community itself. The latter corpus of data has not been used previously as source material for ethnographic research. While introducing the legislation of civil marriages in Finland, the goal of this study is to reflect on the patterns of intermarriage in the congregation in the 1900s and to present some preliminary findings pertaining to their impact on congregational policies. The topic of marriages between Jews and non-Jews has been widely dis- cussed both in scientific and in religious communities. Debates over the subject consider various aspects of Jewish life, touching upon the question of ‘Who is a Jew?’ and leading to discussions on religious practices or Jewish identity (Glenn and Sokoloff2010 ; Dencik 1993, 2003, 2006; Dieming and Ray 2016). Until the early-modern period, most Jews lived isolated lives: marriages between them and people of other faiths were limited. Historical events, such as the Industrial Revolution, the Enlightenment, or the French Revolution resulted in social and economic changes in Europe. These changes also affected the Jewish communities, where the number of intermarriages between Jews and non-Jews started to grow rapidly (Bleich 2015: 3). The changes in social processes have not left Finland unaffected either. When the country became independent in 1917 and its Jewish residents earned the right to become Finnish citizens, they were also allowed to marry non-Jews without converting to Christianity (Kaila 1923, UVL267/122, Reijonen 1980). Social changes in modern-day Judaism happened more rapidly in Finland than in other countries where the emancipation of Jews happened earlier. Due to these changes and to the small size of the local Jewish congregations, the question of the growing number of intermar- riages became very pressing in the contemporary Finnish-Jewish situation and affected most policies of the local Jewish communities (Torvinen 1980, Muir 2004, Weintraub 2017; NA: Kii, Vih). The Religious and Ethnic Future of Europe Scripta Instituti Donneriani Aboensis, 28 (2018), pp. 159–174 159 MERCÉDESZ CZIMBALMOS A short history of Finnish Jews The first Jews arrived in Finland when the country was still part of the Swedish Kingdom (1362–1809). The Swedish Church Law of 1686 (Swe. Kyrkio-Lag och Ordning) declared Evangelical Lutheranism as the state reli- gion: Jews and people of other faiths had the right to gain residence in the country only if they converted to Christianity (Harviainen and Illman 2002: 273). Due to Jewish statutes in the Swedish constitution, Jews who did not convert to Christianity were not allowed to settle in Finland during the period of Swedish rule ( Jacobsson 1951: 87).1 As a consequence of the Finnish War (1808–9) between Sweden and Russia, the autonomous Grand Duchy of Finland was established in the Russian Empire in 1809. Despite this political change, the prohibition of the settlement of Jews remained in force. Finland considered the Swedish constitution as its privilege and regarded tampering with the laws as an offence against its rights. When Czar Nicholas I issued a statute concerning Jewish conscription in 1827, the first Jews arrived in Finland. The statute of 1858 guaranteed all former Russian soldiers – including Jews – the right to settle in Finland. In 1889, the Finnish Senate issued a letter to the govern- ors, which guaranteed permission to Jews and their families – who were mentioned by their names – to reside in Finland in specific towns.2 These permits were granted to them for six months at a time (Harviainen and Illman 2002: 274–7). According to the Yiddishist Simo Muir, the entire Jewish existence in the nineteenth century was characterized by temporariness, the threat of deportations back to Russia, and poverty due to the statutes which restricted the Jewish sources of livelihood to selling small commodities and old clothes (Muir 2004: 2–3). The decree of 1889 was in force until 1918 when Jews were granted civil rights and could become Finnish nationals (Harviainen and Illman 2002: 274–7), after which the economic status of the Jews improved rapidly, and they became one of Finland’s most well-integrated minorities ( Jacobsson 1951: 327–8; Torvinen 1998: 112).3 1 For further reading on the history of Swedish Jewry, see Valentin 1964. 2 These towns were Helsinki, Turku, Tampere, Vyborg, Hamina, Sortavala, Suistamo, Impilahti, Kuopio and Vaasa. 3 For further reading on the (history of) Jews in Finland, see Burstein 1978, Pentikäinen and Anttonen 1995, Harviainen and Illman 2002, Harviainen 2003, Jacobsson 1951, Muir and Worthen 2013, Ekholm 2013. 160 From Yidishe khasene to civil marriage Civil marriage and freedom of religion in Finland In Finland, before the turn of the century, the Evangelical Lutheran Church played a central role in the state judiciary. The role of the Church was so significant that only people who had received the Eucharist and had been confirmed could become state officials. After the turn of the century, the attempts to broaden Finland’s legislation regarding the freedom of religion were repeatedly obstructed by the Russian regime. The Russian Revolution of March 1917 created possibilities for the enforcement of long-awaited legislative reforms. A committee was set up to deal with issues regarding the freedom of religion, aiming at providing full freedom of religious practice and equality of religious communities, with the separation of church and state in mind (Reijonen 1980, Kaila 1923). The institution of civil marriage had already been legislated for in Norway in 1845, in Denmark in 1851 and Sweden in 1908 (Pylkkänen 2012: 53). In the case of Finland, the Civil Marriage Act (CMA 1917) was prepared in the early twentieth century, accepted by the Finnish Parliament in 1911 and took effect in 1917 (ibid. 48). The law permits governmental officials (e.g., a judge, the president of a district court, the chairman of the magistrate, etc.) to perform, record and recognize a marriage. The law also states that the person who officiates the marriage is obliged to report the officiation of the marriage to the religious congregations – if applicable – concerned and to the civil registry. Shortly after the Civil Marriage Act took effect, the constitutional right to the freedom of religion was implemented by the Freedom of Religion Act of 1922 (UVL267/122). In addition to the right to practise religion in public and private, the law also granted, for the first time in Finland, the right not to belong to any religious community. It also addressed the ques- tion of children whose parents belonged to different religious congregations or were not members of any at all. In the case of children whose parents were not registered in any religious community, neither was their child: both the child and his/her parents were entered on to the Civil Register. Should the parents be members of different religious congregations, the child became a member of the one that his/her father belonged to. If the couple was not married, the religion of the child was the same as the religion of the father, unless the parents signed a written agreement that the religion of the child’s mother be the one to be followed by the child (UVL267/122). 161 MERCÉDESZ CZIMBALMOS The civil register of persons who did not belong to any religious commu- nity was kept between 1919 and 1970. All officiated marriages and events of birth and death had to be reported to the congregational and civil regis- ters the concerned individuals belonged to (Population Registry Centre). To avoid the problems occurring in the double and decentralized system of the population registries over the centuries, the Population Register Centre (Fi. Väestörekisterikeskus), set up a central register of the population (the pres- ent Population Information System, Fi. väestötietojärjestelmä) in 1969. In 1971, a computer-based register was introduced. Terminology Before starting the analysis of the marriage patterns of the Jewish Community of Helsinki I would like to clarify the terminology used in this article. As the demographer Sergio Della Pergola indicates in his paper entitled ‘Jewish out-marriage: a global perspective’, appropriate terminology may reflect whether an observation is being carried out from a general and neutral perspective or the more specific perspective of a given group (Della Pergola 2003: 6–7). Taking the nature of the studied data into consideration, I decided to use the terminology used by Della Pergola. Hence, when talk- ing about intermarriages – by which I mean a marriage in which the spouses belong(ed) to two different religious communities of any sort (or one of them did not belong to any religious community at all) – I will distinguish between mixed marriages, conversionary in-marriages, and conversionary out- marriages. I will refer to mixed marriages in cases where both spouses remain members of their original religious congregations. Conversionary in-mar- riage applies to partnerships in which the non-Jewish spouse converts to Judaism before or after the marriage. Conversionary out-marriage indicates partnerships in which the Jewish spouse joins the group of his/her spouse. The term civil marriage applies to marriages that were officiated by a state officer in Finland or abroad. I consider all marriages officiated in the state of Israel to be marriages according to the Jewish Law. 162 From Yidishe khasene to civil marriage Marriage patterns and their consequences in the Jewish Community of Helsinki between 1919–1980 The data presented in this chapter is based on various primary sources, such as textual records of the Finnish Jewry.
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